Pub Date : 2023-04-01DOI: 10.1017/S0022046923000313
Patrick S. McGhee
serious subjects: temperate, controlled, courteous, although not without an occasional twinkle in the eye. Bebbington and his editor have opted to leave the essays largely as first published: this makes sense given that some of were written for journals that are otherwise hidden behind paywalls or even published in print alone. Yet this comes at a cost. Anyone who chooses to read several essays in succession may find the formula remorseless: subjects are introduced and defined, used to exemplify the key criteria of crucicentrism, conversionism, biblicism and activism, and then examined against broader cultural currents. The approach will be familiar to anyone who has read Bebbington before, and while it showcases his skill in crafting case studies, the cultural backdrop (‘enlightenment’, ‘romanticism’, ‘modernism’) is often highly impressionistic: a two-dimensional backdrop to the main action. To cavil at this, however, is to miss the point: these volumes will be an excellent starting point for new scholars seeking crisp, authoritative introductions to a variety of subjects.
{"title":"Heathen, religion and race in American history. By Kathryn Gin Lum. Pp. xii + 349 incl. 27 ills. London–Cambridge, Ma: Harvard University Press, 2022. £28.95. 978 0 674 97677 1","authors":"Patrick S. McGhee","doi":"10.1017/S0022046923000313","DOIUrl":"https://doi.org/10.1017/S0022046923000313","url":null,"abstract":"serious subjects: temperate, controlled, courteous, although not without an occasional twinkle in the eye. Bebbington and his editor have opted to leave the essays largely as first published: this makes sense given that some of were written for journals that are otherwise hidden behind paywalls or even published in print alone. Yet this comes at a cost. Anyone who chooses to read several essays in succession may find the formula remorseless: subjects are introduced and defined, used to exemplify the key criteria of crucicentrism, conversionism, biblicism and activism, and then examined against broader cultural currents. The approach will be familiar to anyone who has read Bebbington before, and while it showcases his skill in crafting case studies, the cultural backdrop (‘enlightenment’, ‘romanticism’, ‘modernism’) is often highly impressionistic: a two-dimensional backdrop to the main action. To cavil at this, however, is to miss the point: these volumes will be an excellent starting point for new scholars seeking crisp, authoritative introductions to a variety of subjects.","PeriodicalId":45146,"journal":{"name":"JOURNAL OF ECCLESIASTICAL HISTORY","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43958041","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.1017/s0022046923000349
Darin D. Lenz
{"title":"Protestant children, missions and education in the British world. By Hugh Morrison. (Religion and Education.) Pp. vi + 122. Leiden–Boston: Brill, 2021. €70 (paper). 978 90 04 47103 0","authors":"Darin D. Lenz","doi":"10.1017/s0022046923000349","DOIUrl":"https://doi.org/10.1017/s0022046923000349","url":null,"abstract":"","PeriodicalId":45146,"journal":{"name":"JOURNAL OF ECCLESIASTICAL HISTORY","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49517931","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.1017/S0022046923000271
Vivienne Larminie
in the early Stuart Church while carefully articulating its distinctiveness in historical-theological context. Having hitherto received only cursory attention, Hampton brings this tradition to the foreground of the early Stuart English ecclesiastical landscape, identifiably distinct from (and, as it were, sandwiched inbetween) its contemporary Puritan and Laudian counterparts. Its representatives included ‘theologians without whose work it is not possible to give any useful account of the religious debates that took place during the Early Stuart period’, who were ‘all figures of recognized distinction and influence within the English Church’, and yet were merely ‘the tip’ of a Reformed conformist ‘iceberg’ among the clergy (p. ). Secondly, this book is a landmark contribution to the growing body of scholarship on the variegated nature of the Reformed tradition as shaped by different ecclesio-political contexts, different appropriations of sources and different theological predilections. As Hampton concludes:
{"title":"Courtier, scholar, and man of the sword. Lord Herbert of Cherbury and his world. By Christine Jackson. Pp. xviii + 381 incl. 23 ills and 2 tables. Oxford–New York: Oxford University Press, 2021. £75. 978 0 19 284722 5","authors":"Vivienne Larminie","doi":"10.1017/S0022046923000271","DOIUrl":"https://doi.org/10.1017/S0022046923000271","url":null,"abstract":"in the early Stuart Church while carefully articulating its distinctiveness in historical-theological context. Having hitherto received only cursory attention, Hampton brings this tradition to the foreground of the early Stuart English ecclesiastical landscape, identifiably distinct from (and, as it were, sandwiched inbetween) its contemporary Puritan and Laudian counterparts. Its representatives included ‘theologians without whose work it is not possible to give any useful account of the religious debates that took place during the Early Stuart period’, who were ‘all figures of recognized distinction and influence within the English Church’, and yet were merely ‘the tip’ of a Reformed conformist ‘iceberg’ among the clergy (p. ). Secondly, this book is a landmark contribution to the growing body of scholarship on the variegated nature of the Reformed tradition as shaped by different ecclesio-political contexts, different appropriations of sources and different theological predilections. As Hampton concludes:","PeriodicalId":45146,"journal":{"name":"JOURNAL OF ECCLESIASTICAL HISTORY","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43518961","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.1017/S0022046923000453
Ben Rogers
future was central to the creation of communal identities, a claim which runs through all the book’s chapters. Goodrich demonstrates that this was not only done though the writing of community histories, such as the history compiled communally in by the nuns at the Paris convent (based on memories and written accounts), but also through the practice of reading death notices. Readers might be surprised to learn that obituaries were one of the most important forms of Life-writing within the convents, ‘second only’, Goodrich claims, ‘to the genre of statutes in their ability to establish corporate identity’ (p. ). Teasing out the construction, reception and significance of death notices is one of this chapter’s great strengths. In the final chapter Goodrich quells any temptation that readers might have to view these works as having only limited impact. Here she illustrates skilfully the ways in which these nuns, allegedly ‘dead to the world’, not only spoke to secular audiences, but also, through polemics, influenced wider religious, secular and political debates. The breakdown in the monastic order that ensued from the Protestant Reformation in some respects forced the nuns to enter into the world of what she calls ‘imagined communities that substituted a virtual communion with the English Catholic counterpublic for spiritual fellowship of the cloister’ (p. ). The book ends with an afterword, rather than a conventional conclusion: ‘Notes toward a feminist philosophical turn.’ This is a call which may not sit easily with her earlier assertions that ‘recent scholarship has moved beyond the search for protofeminist foremothers’ (p. ). Notwithstanding this criticism though, this book is a more than welcome addition to an ever-expanding field of the history of early modern female religious.
{"title":"The National Covenant and the Solemn League and Covenant, 1660–1696. By James Walters. (Studies in Early Modern Cultural, Political and Social History.) Pp. viii + 213 incl. 2 ills. Woodbridge–Rochester, NY: Boydell Press, 2022. £75. 978 1 78327 604 2","authors":"Ben Rogers","doi":"10.1017/S0022046923000453","DOIUrl":"https://doi.org/10.1017/S0022046923000453","url":null,"abstract":"future was central to the creation of communal identities, a claim which runs through all the book’s chapters. Goodrich demonstrates that this was not only done though the writing of community histories, such as the history compiled communally in by the nuns at the Paris convent (based on memories and written accounts), but also through the practice of reading death notices. Readers might be surprised to learn that obituaries were one of the most important forms of Life-writing within the convents, ‘second only’, Goodrich claims, ‘to the genre of statutes in their ability to establish corporate identity’ (p. ). Teasing out the construction, reception and significance of death notices is one of this chapter’s great strengths. In the final chapter Goodrich quells any temptation that readers might have to view these works as having only limited impact. Here she illustrates skilfully the ways in which these nuns, allegedly ‘dead to the world’, not only spoke to secular audiences, but also, through polemics, influenced wider religious, secular and political debates. The breakdown in the monastic order that ensued from the Protestant Reformation in some respects forced the nuns to enter into the world of what she calls ‘imagined communities that substituted a virtual communion with the English Catholic counterpublic for spiritual fellowship of the cloister’ (p. ). The book ends with an afterword, rather than a conventional conclusion: ‘Notes toward a feminist philosophical turn.’ This is a call which may not sit easily with her earlier assertions that ‘recent scholarship has moved beyond the search for protofeminist foremothers’ (p. ). Notwithstanding this criticism though, this book is a more than welcome addition to an ever-expanding field of the history of early modern female religious.","PeriodicalId":45146,"journal":{"name":"JOURNAL OF ECCLESIASTICAL HISTORY","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46412304","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.1017/s0022046923000465
A. Louth
{"title":"Eastern Christianity. A reader. Edited by J. Edward Walters. Pp. xvi + 423 incl. 4 ills. Grand Rapids, Mi: Wm B. Eerdmans, 2021. £44.99. 978 0 8028 7686 7","authors":"A. Louth","doi":"10.1017/s0022046923000465","DOIUrl":"https://doi.org/10.1017/s0022046923000465","url":null,"abstract":"","PeriodicalId":45146,"journal":{"name":"JOURNAL OF ECCLESIASTICAL HISTORY","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45161470","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.1017/S0022046923000246
Cormac Begadon
system’ (p. ) based on a minimalist set of doctrines. His dismissal of the incarnation perhaps receives less attention than it might, but his beliefs are duly defined in relation to other writers and thinkers including John Selden, Arminius, Socinus and Grotius. However, the characterisation of English Calvinism and of Herbert’s relation to it are not always convincing. His ‘strict Calvinist’ upbringing is often invoked but never fully traced, while the associated disinclination for dancing or gambling which is inferred did not apply to all among the pious gentry. ‘Austere Calvinism imposed by the state’ (p. ) is questionable as a generalisation about the Elizabethan Church, while to say that James I’s ecclesiastical inheritance ‘retained its Catholic liturgy’ (p. ) or that Laud planned to reverse ‘the stealthy Puritan reformation of the English church’ (p. ) does not quite capture the situation either. Notwithstanding such reservations, this study of Herbert represents a valuable addition to scholarship. The writer who stepped out of his aristocratic ‘comfort zone’ (p. ) to publish his work, and who expressed views so much at variance with those appearing in the contemporary press, is worth a close look. Yet the man who embraced both traditional military values and multifarious Renaissance accomplishments, who moved in many different spheres, who advanced inconsistent arguments and whose behaviour could be unappealing and self-destructive, defies easy categorisation.
{"title":"Writing habits. Historicism, philosophy and English Benedictine convents, 1600–1800. By Jaime Goodrich. (Strode Studies in Early Modern Literature and Culture.) Pp. xvi + 222 incl. 3 tables. Tuscaloosa, Al: University of Alabama Press, 2021. 59.95. 978 0 8173 2103 1","authors":"Cormac Begadon","doi":"10.1017/S0022046923000246","DOIUrl":"https://doi.org/10.1017/S0022046923000246","url":null,"abstract":"system’ (p. ) based on a minimalist set of doctrines. His dismissal of the incarnation perhaps receives less attention than it might, but his beliefs are duly defined in relation to other writers and thinkers including John Selden, Arminius, Socinus and Grotius. However, the characterisation of English Calvinism and of Herbert’s relation to it are not always convincing. His ‘strict Calvinist’ upbringing is often invoked but never fully traced, while the associated disinclination for dancing or gambling which is inferred did not apply to all among the pious gentry. ‘Austere Calvinism imposed by the state’ (p. ) is questionable as a generalisation about the Elizabethan Church, while to say that James I’s ecclesiastical inheritance ‘retained its Catholic liturgy’ (p. ) or that Laud planned to reverse ‘the stealthy Puritan reformation of the English church’ (p. ) does not quite capture the situation either. Notwithstanding such reservations, this study of Herbert represents a valuable addition to scholarship. The writer who stepped out of his aristocratic ‘comfort zone’ (p. ) to publish his work, and who expressed views so much at variance with those appearing in the contemporary press, is worth a close look. Yet the man who embraced both traditional military values and multifarious Renaissance accomplishments, who moved in many different spheres, who advanced inconsistent arguments and whose behaviour could be unappealing and self-destructive, defies easy categorisation.","PeriodicalId":45146,"journal":{"name":"JOURNAL OF ECCLESIASTICAL HISTORY","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41320500","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.1017/S0022046923000350
D. Gehring
{"title":"Reformation, resistance, and reason of state (1517–1625). By Sarah Mortimer. (History of Political Thought.) Pp. x + 301 incl. 4 maps. Oxford–New York: Oxford University Press, 2021. £35. 978 0 19 967488 6","authors":"D. Gehring","doi":"10.1017/S0022046923000350","DOIUrl":"https://doi.org/10.1017/S0022046923000350","url":null,"abstract":"","PeriodicalId":45146,"journal":{"name":"JOURNAL OF ECCLESIASTICAL HISTORY","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44476945","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.1017/S0022046923000258
A. Walsham
sharp. The second section of Overell’s work takes not individuals but texts as the subjects of its case studies. The first of these focuses on Il beneficio di Cristo and its first English translation, undertaken by the aforementioned Edward Courtenay. Overell’s detailed analysis opens a window into theological fluidity and exchange in the early reformation, as identities crystallised and changed the context of a many-layered text. The next two chapters range over more texts, focusing on the polemics of Pier Paolo Vergerio and various contemporary accounts of the recantation, remorse and death of Francesco Spiera. The latter of these, which might be familiar to some readers from Overell’s article on the topic, is particularly deft: the case study demonstrates the strengths of Overell’s approach in its movement not only across time and countries but also between an event that was itself stagemanaged and its many and purposeful interpretations. The next chapter, focused on three texts published in , is also particularly strong, showcasing not only a range of possible reactions to nicodemites but also the ways in which individual compassion could mitigate ideological condemnation. The last two chapters in this section move from the crisis for English Protestants of to the reign of Elizabeth I, ‘the queen of Nicodemites’ (p. , quoting Peter Marshall). This focuses first on writers who urged against persecution and then on those, both Protestant and Catholic, who continued to write against those they perceived as nicodemites. Among the latter are texts we have already encountered, now reinterpreted and given new meaning under a new religious settlement. Indeed, as Overell shows in her final chapter, many of these texts continued to find new meanings across the seventeenth century and beyond as readers still grappled with what true spiritual devotion could and could not encompass. This is an important book, which in its subject and approach, particularly in its focus on cultural exchange, makes an important contribution to the historiography. It is deeply researched and clearly written. Yet both the greatest strength and the greatest weakness of Overell’s work is her refusal to define her terms and to boundary her study. She admits that the term ‘Nicodemite’ is so imprecise that there is a case that it could be ‘best abandoned’ (p. ), and she leaves it uncapitalised to emphasise that it was not a movement. It was, she argues, a ‘great spectrum of behaviour’ (p. ): so great, in fact, that ‘people suspected of nicodemism did much the same as everyone else, only more fervently and fearfully’ (p. ). There is much that is admirable in illuminating fear, concealment and ambivalence as near-universal early modern religious experiences, but this lack of distinction means the analysis is perhaps more fruitful when applied to texts than to individuals.
锋利的Overell作品的第二部分不是以个人为主题，而是以文本为主题进行个案研究。第一本书的重点是《基督圣训》及其第一本英文译本，由上述爱德华·考特奈负责。Overell的详细分析为了解早期改革中神学的流动性和交流打开了一扇窗户，因为身份具体化并改变了多层文本的背景。接下来的两章涵盖了更多的文本，重点是Pier Paolo Vergerio的论战，以及对Francesco Spiera的改口、悔恨和死亡的各种当代描述。奥威尔关于这一主题的文章中的一些读者可能熟悉后一种方法，但它特别巧妙：案例研究表明，奥威尔的方法不仅在跨时间和国家的运动中，而且在一个本身就停滞不前的事件和它的许多有目的的解释之间，都具有优势。下一章，重点介绍了发表在, 它也特别强烈，不仅展示了对尘螨的一系列可能反应，还展示了个人同情心可以减轻意识形态谴责的方式。本节的最后两章从英国新教徒的危机 “尼科德米特女王”伊丽莎白一世统治时期（p。, 引用彼得·马歇尔的话）。这首先集中在那些敦促反对迫害的作家身上，然后集中在那些新教和天主教徒身上，他们继续写反对那些他们认为是犹太教徒的文章。后者是我们已经遇到的文本，现在在新的宗教解决方案下被重新解释并赋予了新的意义。事实上，正如Overell在她的最后一章中所展示的那样，这些文本中的许多在17世纪及以后继续寻找新的意义，因为读者仍然在努力解决真正的精神奉献所能包含和不能包含的内容。这是一本重要的书，在其主题和方法上，特别是在其对文化交流的关注上，对史学做出了重要贡献。它经过深入研究，写得很清楚。然而，Overell作品最大的优点和最大的弱点都是她拒绝定义自己的术语和限制自己的研究。她承认，“尼科德米特”一词非常不精确，有可能“最好放弃”（p。), 她不把它大写，以强调这不是一场运动。她认为，这是一种“广泛的行为”（p。): 事实上，这太棒了，以至于“被怀疑患有种族歧视的人和其他人做得差不多，只是更热情、更可怕”（p。). 将恐惧、隐瞒和矛盾心理解释为几乎普遍的早期现代宗教经历，有很多值得钦佩的地方，但这种缺乏区别的情况意味着，将分析应用于文本可能比应用于个人更富有成效。
{"title":"How the English Reformation was named. The politics of history, c. 1400–1700. By Benjamin M. Guyer. Pp. xiv + 220 incl. 1 fig and 1 table. Oxford–New York: Oxford University Press, 2022. 978 0 19 286572 4","authors":"A. Walsham","doi":"10.1017/S0022046923000258","DOIUrl":"https://doi.org/10.1017/S0022046923000258","url":null,"abstract":"sharp. The second section of Overell’s work takes not individuals but texts as the subjects of its case studies. The first of these focuses on Il beneficio di Cristo and its first English translation, undertaken by the aforementioned Edward Courtenay. Overell’s detailed analysis opens a window into theological fluidity and exchange in the early reformation, as identities crystallised and changed the context of a many-layered text. The next two chapters range over more texts, focusing on the polemics of Pier Paolo Vergerio and various contemporary accounts of the recantation, remorse and death of Francesco Spiera. The latter of these, which might be familiar to some readers from Overell’s article on the topic, is particularly deft: the case study demonstrates the strengths of Overell’s approach in its movement not only across time and countries but also between an event that was itself stagemanaged and its many and purposeful interpretations. The next chapter, focused on three texts published in , is also particularly strong, showcasing not only a range of possible reactions to nicodemites but also the ways in which individual compassion could mitigate ideological condemnation. The last two chapters in this section move from the crisis for English Protestants of to the reign of Elizabeth I, ‘the queen of Nicodemites’ (p. , quoting Peter Marshall). This focuses first on writers who urged against persecution and then on those, both Protestant and Catholic, who continued to write against those they perceived as nicodemites. Among the latter are texts we have already encountered, now reinterpreted and given new meaning under a new religious settlement. Indeed, as Overell shows in her final chapter, many of these texts continued to find new meanings across the seventeenth century and beyond as readers still grappled with what true spiritual devotion could and could not encompass. This is an important book, which in its subject and approach, particularly in its focus on cultural exchange, makes an important contribution to the historiography. It is deeply researched and clearly written. Yet both the greatest strength and the greatest weakness of Overell’s work is her refusal to define her terms and to boundary her study. She admits that the term ‘Nicodemite’ is so imprecise that there is a case that it could be ‘best abandoned’ (p. ), and she leaves it uncapitalised to emphasise that it was not a movement. It was, she argues, a ‘great spectrum of behaviour’ (p. ): so great, in fact, that ‘people suspected of nicodemism did much the same as everyone else, only more fervently and fearfully’ (p. ). There is much that is admirable in illuminating fear, concealment and ambivalence as near-universal early modern religious experiences, but this lack of distinction means the analysis is perhaps more fruitful when applied to texts than to individuals.","PeriodicalId":45146,"journal":{"name":"JOURNAL OF ECCLESIASTICAL HISTORY","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43749159","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.1017/s0022046923000222
David Mislin
{"title":"Nazis of Copley Square. The forgotten story of the Christian Front. By Charles R. Gallagher. Pp. x + 313 incl. 15 ills. London–Cambridge, Ma: Harvard University Press, 2021. £23.95. 978 0 674 98371 7","authors":"David Mislin","doi":"10.1017/s0022046923000222","DOIUrl":"https://doi.org/10.1017/s0022046923000222","url":null,"abstract":"","PeriodicalId":45146,"journal":{"name":"JOURNAL OF ECCLESIASTICAL HISTORY","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47655443","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.1017/S0022046923000210
H. McLeod
engage s–’s Cameroon. Here the Jesuits moved much more quickly to Africanise leadership and encourage an ‘elitist intellectual apostolate’ (p. ), even rubbing shoulders with anti-colonial nationalists. Yet the promising appointment of the Cameroonian Jesuit Jean-Paul Hebga as superior of the new VPAO was squandered by the Jesuits’ simultaneous decision to place him under the supervision of a French missionary. Hebga lasted only five years in the position. Upon stepping down in , he founded the Catholic Charismatic Renewal in Cameroon and became widely known as an exorcist and healer. The most intriguing chapter in Competing Catholicisms comes at the end. Here Enyegue contextualises Cameroonian developments within the Society of Jesus’s post-Vatican II turn to social justice and anti-racism under the leadership of Pedro Arrupe. He also narrates the fascinating stories of two of Africa’s most well-known Jesuits, Engelbert Mveng and Eboussi Boulagi, as well as the efforts of the French Jesuit Eric de Rosny to adapt himself to Cameroonian culture through becoming a Douala nganga healer. For Enyegue, De Rosny represented a safe form of inculturation, if only because actual institutional power remained firmly in the hands of white Jesuits. Enyegue has made exceptional usage of archival sources in France, Cameroon, Chad and Kenya, as well as a wide array of Anglophone and Francophone secondary literature. His book adds to scholarship on African inculturation by focusing on the question of institutional power, showing how missionaries could ‘indigenise’ without actually give up authority. In light of the book’s title, more attention to Cameroon and other parts of west Africa would be welcome, as would more attention to the voices of the women and lay catechists who worked with the Jesuits. Finally, at the end of the introduction, Enyegue makes an intriguing appeal to a ‘new religious internationalism on African soil’ (p. ) that would move beyond both nationalist and neo-colonial power structures. But this claim remains unexplored. Given the quality of his first book, let us hope that Enyegue will have several more chances to develop this and other threads.
{"title":"Counting religion in Britain, 1970–2020. Secularization in statistical context. By Clive D. Field. Pp. xxiv + 464 incl. 2 figs and 180 tables. Oxford–New York: Oxford University Press, 2022. £110. 978 0 19 284932 8","authors":"H. McLeod","doi":"10.1017/S0022046923000210","DOIUrl":"https://doi.org/10.1017/S0022046923000210","url":null,"abstract":"engage s–’s Cameroon. Here the Jesuits moved much more quickly to Africanise leadership and encourage an ‘elitist intellectual apostolate’ (p. ), even rubbing shoulders with anti-colonial nationalists. Yet the promising appointment of the Cameroonian Jesuit Jean-Paul Hebga as superior of the new VPAO was squandered by the Jesuits’ simultaneous decision to place him under the supervision of a French missionary. Hebga lasted only five years in the position. Upon stepping down in , he founded the Catholic Charismatic Renewal in Cameroon and became widely known as an exorcist and healer. The most intriguing chapter in Competing Catholicisms comes at the end. Here Enyegue contextualises Cameroonian developments within the Society of Jesus’s post-Vatican II turn to social justice and anti-racism under the leadership of Pedro Arrupe. He also narrates the fascinating stories of two of Africa’s most well-known Jesuits, Engelbert Mveng and Eboussi Boulagi, as well as the efforts of the French Jesuit Eric de Rosny to adapt himself to Cameroonian culture through becoming a Douala nganga healer. For Enyegue, De Rosny represented a safe form of inculturation, if only because actual institutional power remained firmly in the hands of white Jesuits. Enyegue has made exceptional usage of archival sources in France, Cameroon, Chad and Kenya, as well as a wide array of Anglophone and Francophone secondary literature. His book adds to scholarship on African inculturation by focusing on the question of institutional power, showing how missionaries could ‘indigenise’ without actually give up authority. In light of the book’s title, more attention to Cameroon and other parts of west Africa would be welcome, as would more attention to the voices of the women and lay catechists who worked with the Jesuits. Finally, at the end of the introduction, Enyegue makes an intriguing appeal to a ‘new religious internationalism on African soil’ (p. ) that would move beyond both nationalist and neo-colonial power structures. But this claim remains unexplored. Given the quality of his first book, let us hope that Enyegue will have several more chances to develop this and other threads.","PeriodicalId":45146,"journal":{"name":"JOURNAL OF ECCLESIASTICAL HISTORY","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49104014","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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